The Meta

You can ask for fortune, wealth, a beautiful wife, and unexpected richness from the amulet. Chuchok is thought by many Thais to be one of the very best amulets for bringing wealth and granting wishes. the amulet takes the form of an old beggar named “Chuchok”.

He was an old barman from Kalingkarat Province and was born to be a merit partner of Wesandorn Bhodhisat as “the taker” and “the giver” he was the one who fulfilled the merit power of Wesandorn Bhodhisat.

Chuchok became very rich from being a beggar. Among amulets listed on board of magic and mysterious objects, Chuchok is recognized as excellent in fortune and favour. Senior monks and magicians like to create this idol for their disciples because it brings about good luck to business.

Chuchok’s story comes from Wesandorn Jatarka, the last life of great worthiness or so-called Poramat Barami (the ultimate worthiness) of the Buddha. At that time, he was born as Prince Wesandorn. It was a preparation for his enlightenment in the future. Wesandorn is one of the stories of the former incarnations of the Lord Buddha. There are 13 chapters. It is believed that listening to all 13 chapters in one day brings about great merit.

Chuchok’s story is mentioned in chapter 5 onwards. Those who make a donation for the sermon of Chuchok’s story will be born in a high-class family, own many assets and have rhetoric. They will have a handsome husband and a beautiful wife. Also their children will be cute and obedient.

According to the sermon, Chuchok was a Brahmin living in Kalingkarat Province. He went about begging donations and was able to collect a small fortune. He was very stingy and knew how to save and gradually saved his money until he had 100 Kasap. At that time, he was considered as a rich man. He took all money to entrust to a friend who was also a Brahmin, and departed once again to travel the country begging.

As for his friend who was looking after the money, he grew poorer, so he took Chuchok’s money which he had entrusted to him, and spent it all. When Chuchok remembered, he returned to claim his money. The Brahmin couple did not have any money to repay him so they offered their daughter, Amittada, to be Chuchok’s wife. Amittada was a young beautiful girl. She told Chuchok that “My life belongs to you. From now on, you can keep me as a maid at home or as a wife. I can sleep at your feet and do everything for you.” It is said that Chuchok had a very beautiful wife, in that life, because he had offered a cloth with a bunch of lotus flowers to the Lord Buddha in a previous life.

Whereas Amittada had offered a blooming lotus that she had smelt with her own nose before giving to to the Lord Buddha. As a consequence she had an old husband, Chuchok. Chuchok was a very old and ugly man. When he took Amittada to his village named Tunawit, Amittada cared for Chuchok her husband in the proper manner. Many Brahmin men in that district became dissatisfied with their own wives because their behaviour did not match that of Amittada. All the Brahmin women were cursed because of Amittada.

As a result the women went to curse her in return. When Amittada had gone down to the waters edge she was cursed and repelled. The Brahmin women cursed and mocked her, saying that her husband was ugly. She felt ashamed and heartbroken, and returned home. She told her husband Chuchok the events of that day and said that from now on she was not going to work; Chuchok said he would have to do the work himself, but Amittada would not accept that because her family had never used a husband as a slave. Finally, she asked Chuchok to find a slave for her otherwise she would not live with him.

Baby Buddha on Pang Prasoot It mean to who want to be a brave and winner of the obstacles with success and to be No. 1 should worship this amulet. When the Buddha was born, there are lotuses on the ground and he pointed finger straight to the sky and said “He will be the one who is good and honest in the world. The left finger pointed to the floor that is it is the last of Buddha born and he will never born again. Offering of 7 of white lotuses into a silver Thai tray.

In Hindu mythology, Rahu is a snake that swallows the sun or the moon causing eclipses.

He is depicted in art as a dragon with no body riding a chariot drawn by eight black horses.

Rahu is one of the navagrahas (nine planets) in Vedic astrology. The rahu kala is considered inauspicious. According to legend, during the Samudra manthan, the asura Rahu drank some of the divine nectar.

But before the nectar could pass his throat, Mohini (the female avatar of Vishnu) cut off his head. The head, however, remained immortal.

It is believed that this immortal head occasionally swallows the sun or the moon, causing eclipses.

Then, the sun or moon passes through the opening at the neck, ending the eclipse. Astronomically, Rahu and Ketu denotes the two points of intersection of the paths of the Sun and the Moon as they move on the celestial sphere.

Therefore, Rahu and Ketu are respectively called the north and the south lunar nodes.

The fact that Eclipses occur when Sun and Moon are at one of these points gives rise to the myth of the swallowing of the Sun. In Buddhism Rahu is one of the krodhadevatas (terror-inspiring gods).

In Thailand Rahu will readily devour all of your bad luck or even neutralise the bad luck and spit out good luck and fortune to you if you pray or offer to it.

The best day to offer Rahu is every wednesday after sunset and offering items must be all in black.

Brahmana is an early Hindu religion dating back some 5,000 years. This religion is mainly symbolised by a trinity of Gods, namely; Brahma the creator, Vishnu the preserver and Shiva the destroyer. It is believed that this Brahmanical triad combined their powers to create the Buddhist world.

One of the earliest iconographic descriptions of Brahma is that of the four-faced god seated on a lotus. In Thai Buddhism this Brahminist 4-faced god is known as "Phrom Sie Nah ", but it often referred to by others as the 4 faced Buddha.

Thai Buddhists highly respect many Brahminist gods including the 4-faced Phrom Buddhism grew out of a culture which believed in many levels of gods, called devas. There were also the highest level of gods, the Brahma gods, and Maha Brahma, the highest God.

Indeed many Thai religious ceremonies are heavily influenced by Hindu ritualistic practices even amulet consecrations. Buddhism as a religion is deeply rooted in early Hinduism from which it developed.

The description of Brahma like other deities of Hinduism bears a mystic symbolism. The lotus represents the Reality. Brahma sitting on the lotus indicates that he is ever-rooted in the infinite Reality. Reality is the foundation on which his personality rests. The four faces of Brahma represent the four Vedas. They also symbolise the functioning of the inner personality (antahkarana) which consists of thoughts. They are the mind (manas), the intellect (buddhi), ego (ahamkara) and conditioned-consciousness (chitta). They represent the four ways in which thoughts function. They are the manifestations of the unmanifest ConsciousnessThe significance of the 4 faced God from the Thai perspective is that the Great Brahma is able offer help to the people who cry to him from all directions, granting wishes to those who ask. It is widely thought that Phra Phrom offers protection from danger and prosperity in business.

The most famous image of Brahma or Phra Phrom is located at the Erawan Shrine which can be found at the intersection between Ratchadamri Road and Ratchaprasong Road in Pathum Wan district, Bangkok, Thailand. It is a popular tourist attraction and often features performances by resident Thai dance troupes, who are hired by worshippers in return for seeing their prayers at the shrine answered.

Interestingly Lord Brahma is not popularly worshipped in India. This is so, because the idea of creation is repugnant to seeker of Truth since the creation of thoughts has veiled the infinite Reality. The attempt of all spiritual seekers is to destroy the existing thoughts and maintain the state of single pointed thought until the Reality is revealed. Hence, Siva (god of destruction) and Vishnu (god of maintenance) are worshipped more than Brahma.

Katha:

Namo Tassa Bhagawato Arahato Sangma Sang Buddhassa ( x 3 times)

Prom Ma Cha Lo Ka, Ti Pa Ti,

Saham Pati Chat An Ta Li,

An Ti Wa Rang,

Ya Cha Ta San Ti Cha San Ta Ap Pa Ra,

Cha Kat Cha,

Ti Kat Tay,

Say Tuk Kammang,

Pi It Mang Pat Chang (x 7 times)

This Katha will help create a karmic link with Phra Phrom and in return he will save you from black magic and the evil ones, brings you happiness, money and prosperity, help to make your good wishes come true

Rajasiha is a Thai mightiest mythological creature.There are many stories related to Rajasiha in the old Thai classical literatures and Buddhistic legends. Rajasiha is actually the lion. It’s derived from the old Indian myths and later developed to become a Thai-version lion. As on Thai literatures and religious legends, Rajasihas are the high-class and most powerful creature living in Himaphand(Himalayan) jungle.

According to Thai belief and values, Rajasiha is a symbol of authoirity or power. The emblem or logo of Thai Ministry of the Interior, which overseeing all centralized provincial governing organs,is Rajasiha.The coronation ceremony of Ayuthayan kings some few hundred years ago, Rajasiha’s(lion’s) skin is used for the king to sit on while guru monks performing the sacred ritual.Rajasiha is also called Singharaj, stressing on its unchallengeable power.

There are 4 kinds of Rajasihas: the first is Kraisorn Rajasiha; the second, Kala Rajasiha; the third,Tinna Rajasiha; and the last, Bandhu Rajasiha. But the most powerful kind is the first-Kraisorn Rajasiha.

Kraisorn Rajasiha is a meat-eating creature and possesses the powerful and high-class characteristics : cleanness, toughness, braveness, unyieldingness, and elegant walking. Rajasiha is, thus, worshiped by Thai people as an idealistic example of maverick tough guys.

There is a Rajasiha Mantra for power building purpose.The short form or the essence of the mantra has only 4 syllables-SIHANATHANG, the word means the lion’s roar. Naturally, when the lion is roaring, all other creatures are so frightened and scared.

Singharaj amulets have popularly been made by Thai guru monks, most of them carved with ivory tusk. A great guru monk who made the most well-known Singharaj amulets is Luang Phor (Thai pronoun called to a revered monk) Doem, the late abbot of Wat Nong Pho Temple. He lived between 1860-1951, his ivory-tusk Singharajs are now at least 70 years old. Physical appearance of the old used ivory-tusk amulets are just like yellow candle, they have greasy luster on the surface.

Bang Rajan is the famous historical battleground in Singburi province where around 400 patriotic villagers held off a Burmese invading army of 100,000 for 5 months before it was completely destroyed in the year 1765 CE. The armies of King Mang Ra were repelled for 7 times by the heavily outnumbered and under-equipped village fighters. Only at the 8th attempt did they succeed in obliterating the villagers, who fought till the very end. Their destruction was inevitable because they did not receive any reinforcements from Ayuttaya despite requesting for them. Ayuttaya’s failure to help eventually led to its conquest by the Burmese 2 years later, razing the entire city to the ground. Above we see the monument at Camp Bang Rajan to commemorate these patriots. And this is Wat Pho Kao Ton, the temple venerating Ajarn Thammachot, the spiritual leader of the Bang Rajan village fighters. Ever since that era, the Bang Rajan battleground had been haunted by the ghosts of the patriots, who died with anger in their minds. They were reborn as Petas, and through the power of their anger they continued to guard the land even in the afterlife. They became fierce "earth-bound spirits" and for 200 over years nobody could take anything away from that place The statue of Ajarn Thammachot inside the Vihara, covered with gold foil. Ajarn Thammachot played an important psychological role in the battle as he provided spells and amulets of "Kongkapan" or invulnerability for the protection of the fighters, who had no armour but great faith in his magic powers. He was not a native of Singburi, but was a monk from the neighbouring province of Suphanburi invited to reside at Bang Rajan. Ajarn Thammachot was skilled in Jhana meditation as well as the Wicha of protective spells and incantations. Above all he was a great spiritual leader who inspired the village fighters never to give up However even with all the protection, it was still not enough against overwhelming odds and Ajarn Thammachot was killed along with the destruction of Bang Rajan. He too became one of the angry Petas guarding the place beyond death. This tells us that no amount of magic or psychic powers can resist the Law of Karma, which must come to fruition one way or another when the time is ripe. It was like Ven Mogallana, the Buddha’s chief disciple who was pummelled to death by jealous heretics despite being foremost in psychic powers. This is the well where Ajarn Thammachot used to make holy water to bless the village warriors before they went to battle. But coming back to the topic of the Petas, anybody who had stolen anything from the battleground had to return it because of the bad luck that followed. When people tried to take water from Ajarn Thammachot’s well to put in their car radiator, the radiator exploded.

These are Chedis built for the slain Burmese soldiers. Anyone who tried to take carved bricks from the area (to make amulets or simply for remembrance) also had to bring the bricks back to their original spot. However my Master LP Jarun of Wat Ampawan was somehow able to obtain one such brick from the provincial governor of Singburi, Mr Pook Rikkasem many years ago. Other people were not so lucky. LP related in one of his books the story of the late Sangha head of Dermbang Nangbuat district in Suphanburi, who also tried to obtain some of those bricks in the past. At that time he stayed at Wat Ampawan for one night and took a motorbike ride to the battleground the following morning. After collecting some bricks to put in his kit bag, he proceeded back to Suphanburi. But just before he could cross into the province, the motorbike skidded while making a left turn at Ta Chang market. The Sangha head got a cut on his head. But he picked up the bricks and stayed over at his sister’s house at a nearby sugarcane farm. That night, there were loud mysterious cries heard throughout – the Petas of Bang Rajan were wailing for the return of their property. So the Sangha head had no choice but to return them the next morning. Important leaders of the resistance like Nai Thaen, Nai Chan and even Nai Thong Maen (the guy riding a water buffalo) were portrayed in all their bravery. LP Jarun wanted to help the Petas of Bang Rajan, so he advised the governor Mr Pook to build a fort, temple and bridge there to appease these spirits so the ferocity of the place could be reduced. Mr Pook agreed and the construction was gradually completed stage by stage. The fort became Kai (Camp) Bang Rajan (seen above) and the temple was Wat Pho Kao Ton of today. On 29 Garagadakom 2519 (29.7.1976) HM the King was invited to Kai Bang Rajan to celebrate its completion, and HRH the Crown Prince was also invited to lay the Sema stones at Wat Pho Kao Ton. The amazing thing was after HM the King made merit and transferred it to all the angry Petas of Bang Rajan, they were liberated from their state of woe and reborn. Since that day, there were no more paranormal incidents or reports of haunting. The aura of ferocity surrounding the area was gone, thanks to HM. This act of merit confirmed the saying in the Ksitigarbha Sutra that: "If there are kings or brahmins who may see the aged, the weak and women about to give birth and should they instantaneously have great compassion and show great charity to them by donating medicine, food, drink and bedding to make them comfortable, then the blissful merit they gain will be inconceivable; they will always become devas of Suddhavasa for one hundred kalpas and lords of the six heavens of desire for two hundred kalpas, and finally they will become Buddhas. They will never fall onto evil paths of existence, nor will they ever hear the sounds of suffering in their ears for hundreds of thousands of future lives." Only the great merit created by someone of exalted status out of compassion for the disadvantaged is strong enough to free all the "earth-bound spirits" of Bang Rajan. Throughout his reign HM had performed many such acts of great merit, which is very fortunate for the people of Thailand. Bang Rajan has become a peaceful park today, in contrast to the ferocious place that it used to be. The story of the ghosts of Bang Rajan is a testament to the Buddhist teaching that those who die with anger, greed or ignorance in their minds will be reborn in the woeful states either as Petas, Animals or Hell-beings. It is both a good lesson in both history as well as Dhamma that we should do well never to forget.

Minggu In Pensive Thought The enlightened Buddha stands with hands crossed over his abdomen (right hand over the left). The Buddha contemplates his achievement of complete knowledge under the Bodhi tree. After enlightenment, the Buddha stood still for seven days under the Bodhi Tree to contemplate the suffering of all living things. He was tempted to enter Nirvana at once (By Mara), but he wants others to know the true doctrine, and resolves to communicate his doctrine to others. Senin Preventing Calamities (This Image is Similar as the Image for ‘Stopping the relatives from fighting’) The city of Vesali was tormented by three evils : poverty, cholera and devils. Devils were roaming the city feasting on dead bodies and even people. The King of Vesali was advised to seek the help of the Buddha. Accepting the invitation, the Buddha with company, arrived at Vesali. With his transcendental powers, he caused heavy rain to pour down, so heavy that it cleaned the city of all dead bodies and uncleanliness. Later on, Ananda, his disciple went around the city, reciting portions of the Tipitika, and sprinkling lustral water around the city. Suffering humans were healed, while all devils were frightened and fled the city. Selasa Reclining Buddha Left arm along the body, right arm serves as a pillow with the hand supporting the head. Story : The giant Asurindarahu wanted to see the Buddha, but was reluctant to bow before him. The Buddha, while lying down, presented himself as much larger than the giant. He then showed him the realm of heaven with heavenly figures all larger than the giant. After all this, Asurindarahu, the giant, was humbled, and made his obeisance to the Buddha before leaving. Image at Phra Pathom Chedi, Nakhon Pathom province. Rabu Pagi Holding an alms bowl The Buddha is standing with both hands around an alms bowl This symbolizes the first morning after visiting his father at Kapilavastu. In the morning the Buddha went out to receive alms in the city. Rabu Malam Retreat in the Forest Buddha spent the rain retreat on his own in the Palilayaka (Palelai) forest because he was tired of the monks of Kosambi who had split into two groups and were not in harmony. While in the forest, the elephant Palilayaka attended to him, and monkey offered him a beehive. Kamis Meditating Sitting in the yoga posture. Note the right leg on top of the left, the right hand on top of the left hand. The Bodhisattva makes a vow and is determined not the leave the spot (where he is sitting on the grass) until he achieves enlightenment. The Boddhisattva determines to find the cause of suffering and its cessation. Jum’at In Reflection (Deeply Thinking) Hands are crossed across the chest, right hand in front of the left. The Buddha (at the Banyan tree), wonders how he can explain the cause of all suffering to others. Sabtu Sitting in meditation, protected by Mucalinda’s cobra hood. (Mucalinda is King of the Naga)

The figure of SANGAJAYANA , the monk of great fortune who lived in the Lord Buddha time or around 2,500 years ago , has been made in other two transformed forms. The first one is Phra Kawampati(Pali pronunciation) or Phra Kawambodi(Thai pronuciation), which means the monk who was not looked like Lord Buddha. After Sangajayana had magically transfromed his body, he was also called Kawampati. The word "Kawam" means Lord Buddha while "Pati" is a denial suffix . And the other form of Sangajayana is Phra Pit Thawan. Both figures have popularly been made by magic-expert monks in small size as hanging amulets. lpkaewa.jpg (9984 bytes)lpkaewb.jpg (12436 bytes) An old Phra Kawambodi or Phra Pitta Wat Krua Walya, made from holy-powder plaster mixed with black lacquer. Practically,Thai amulet users call Phra Kawambodi with the plain word as "Phra Pitta" which means the monk lifting his hands covering his eyes. Phra Kawambodis made of and from various materials aim at 3 main purposes:- The first for self attractiveness and fortune, the amulets are made from white holy-powder plaster.The second for self protection and also for fortune effects, the amulets are made from holy-powder plaster mixed with black lacquer. The third for impenetrability or invulnerability, the amulets are made of various metals. In the past, other materials such as ivory tusk or even wood were also used to make amulets. Phra Kawambodi figure is easy to remember, he has a round-naked head with or without big potbelly, but his both hands are lifting up to cover his eyes. An old silver-based Phra Pitta Maha Ut, Wat Thong Temple. The ancient script,Na-Ma-Pa-Tha, is on the back body. watthonga.jpg (10094 bytes)watthongb.jpg (11177 bytes) For the Phra Pit Thawan, it has more magnificent form. Normally,Phra Pit Thawan has his hands more than two, it is frequenly made 3-4 pairs of hands.The first pair covers his both eyes.The second pair covers his both ears while the third pair moves downward and bends to cover his anus.And there may be the fourth pair to cover the navel. What does it mean by this posture? The answer is that the primary gate of all sufferings of human is our own sensory perception organs,i.e.eyes,ears,nose,tongue,trunk and mind. Phra Pit Thawan (Thai vocabs: Phra=monk figure; Pit=to close,to cover; Thawan=vents, outlets) is hinting on controlling those organs by covering them to prevent all sufferings to enter. Is that like the ostrich putting its long head into a sand hole to perceive nothing all around? No, it’s absolutely not like that. He is hinting a profound meaning of advanced Dhamma (Buddha’s teachings). That is seeing is just seeing, touching is just touching, and knowing is just knowing. You realize all things happening with full consciousness but neutralized mind. The good quality mind of this state will develop the inner body higher. You are not sensitive to all things shaking around, you have no extreme feelings of both great sorrow and delightfulness. But the most important thing is that you have peacefulness in your mind, and you can strongly stand up to every kind of sufferings. Many people practiced this great way and the miracle of mind automatically occured, they have ESP, precognition, capability of out-of-body, and healing powers. But the most important thing is that one can use this clean mind to focus on Dhamma to reach the state of Niravan or Nibbhan, i.e.the self enlightenment. bangphai.jpg (14884 bytes) An old Iron-based Phra Pitta Maha Ut(Rae Bang Phai),Wat Moli Temple. The posture of Phra Pit Thawan teaches us to be alert on our own sensory perception organs by not allowing them go freely but mastering them instead. The alert and full realization on all sensory perception organs is called by Thai Buddhists " Inciya Sangworn" The Inciya Sangworn posture of both Phra Kawambodi and Phra Pit Thawan hint the same Dhamma meaning. But the Thai magic gurus of "Saiya Vej" preferably interpreted the posture of Phra Pit Thawan the good omen for "Kong Kra Phan Chatri", the impenetrability or invulnerability. Why ? Because they believed that Phra Pit Thawan closes all its "windows", all sufferings and all kinds of dangers cannot enter or even come closer. Thai people call this "Klaew Klad", the state of being well-protected from all dangers. Phra Pitta Maha Ut, Wat Nhang Temple. LEFT: An old silver-based made piece. RIGHT: An old holy-powder made piece. "Phra Pit Thawan" is the old name, but it’s now popularly called "PHRA PITTA MAHA UT" which means the monk of great impenetrability with his hands covering both eyes. But practically,Thai amulet users also shortly call Phra Pitta Maha Ut as " Phra Pitta", just the same as Phra Kawambodi. It is not confused by their same short names because the old Phra Pittas of each temple have their own specific forms . In among Thai amulet collectors, the word "Phra Pitta" followed by the name of the temple of origin is clear enough to identify which Phra Pitta they meant for. Phra pitta Maha Uts have also popularly been made in small amulet forms from silver-based alloy, iron-based alloy and bronze-based alloy, etc. Making Phra Pitta Maha Uts have more complicated religious ritual than Phra Kawambodis. And with their superb designs, Phra Pitta Maha Uts always bear the ancient magic script for impenetrability or invulnerability purpose. Such the scripts are as follows: The Earth’s Four Essential Elements "Na-Ma-Pa-Tha" (earth,water,wind and fire), The Name of the Five Buddhas (Na-Mo-Bhut-Tha-Ya),The Essence of the Three Diamonds (A-Oo-Ma), or even a single universal magic character of " Na" or "Oo", etc. Some guru monks also created high-relief magic script on Phra Pitta Maha Uts ,Thai amulet veterans call such the script the "Yantra Sen Kha Nom Chine" which means the spaghetti-liked script. LEFT: An old ivory-tusk carving Phra Kawambodi ,Wat Nongpho Temple. MIDDLE : An old holy-powder Phra Kawambodi , Wat Indrawiharn Temple. RIGHT: An old black metal Phra Pitta Maha Ut ,Wat Huay Jorakae Temple. Some old Phra Pitta Maha Uts are very expensive, it can cost more than US $20,000 per piece in Thailand with its weight not over 50 gms .Yes, it’s the world most expensive ordinary metal piece! Remember that all Thai amulets of every piece and every kind must have been blessed, with no exception, through the consecration rituals performed by the meditative guru monks, otherwise they are faked or ineffective amulets for wearing. It’s just like you pick up a piece of rock or metal on the street and then wear it on your neck!

Wat Prangmuni in Singburi is just opposite the great Phra Prom Shrine in Promburi district. Above we can see the temple gate, which says "Wat Phra Prangmuni". Locals call is Wat Phra Prang or Wat Prangmuni. This temple is famous for 2 things – 1. its Khmer style Chedi that is known as "Prang" in Thailand, and 2. the Makkaliporn. The Makkaliporn kept in this temple originally belonged to my master LP Jaran of Wat Ampawan. But because it was drawing too much attention, disturbing the peace of the Vipassana practitioners in Wat Ampawan, in the 1980s LP decided to have them kept in Wat Prangmuni instead. And this temple has become a strong tourist attraction ever since. However few foreign tourists will know this temple; it is the local tourists that are ever so fascinated by these out-of-this-world "creatures", because only locals know the legend behind them. A golden chedi near the entrance. Many readers have expressed great interest in the Makkaliporn since I wrote the article "The Origins of Makkaliporn" last year, so I shall write more on the details in this follow-up article. Now, to understand more about them, again we need to go back to the Vessantara Jataka. As I wrote before, during the era of Vipassi Buddha in the previous kappa (aeon), the Lady Phussati was granted her wish to become the mother of a future Buddha by the Buddha Vipassi. She was then reborn as the consort of Lord Indra in Tavatimsa heaven. Before she passed away from that heaven, she was again granted 10 blessings by Indra, which are namely: 1) to be born into the khattiya (warrior) caste 2) to be endowed with eyes as beautiful and brilliant as a gazelle’s 3) to continue to have the same name on earth as in heaven 4) to have an illustrious son with easy delivery 5) to remain slender even with a child in her womb 6) to have breasts firm and shapely, with skin as fair as lotus buds even after becoming a mother 7) to always remain youthful and will not grow old 8) to have a delicate and soft complexion 9) to be allowed to release all prisoners from jails 10) to be able to get what she wishes for on earth The famous golden Prang chedi of the temple. It is around 9-storeys tall. So Lady Phussati was reborn on earth with all those blessings, no less a goddess among women. What do these blessings got to do with the Makkaliporn? A lot – because later when Indra used his psychic powers to create the hermitage for Prince Vessantara along with the 16 Makkaliporn trees in the Himavana Forest, Phussati was the physical "model" from which he fashioned the beautiful Makkaliporn fruit fairies. Like Phussati the Makkaliporn have beautiful, brilliant eyes, slender figures, firm and shapely breasts and soft, delicate complexions. They are born as 16-yr old girls and will die as 16-yr old girls after 7 days, after which they will whither and shrink away. Many people are curious as to where this Himavana Forest is. According to Yogis who have been there, it lies 16 Yojanas or 256km away from the Himalayas. However, only Yogis who have attained the ability of teleportation through the 4th Jhana are able to enter the forest. It is actually a separate dimension by itself, inaccessible to ordinary human beings. Most of us live in a 3 dimensional world our whole lives, unaware of the 4th, 5th, 6th.. dimensions that exist in parallel to our reality. If there are people who could actually penetrate into those other dimensions, chances are they would be dismissed as crazy. The LP Ban Laem shrine in front of the Prang chedi. LP Jaran did not believe in the existence of the Makkaliporn too, until he saw it with his own eyes in Sigiriya Hill, Sri Lanka in the year 1972. In the cave of the black-robed Sinhalese monk, LP saw it for the first time. The Makaliporn emitted a strong fragrance like perfume. It was the size of a 16-yr old human girl, very beautiful, and completely naked. It had almost connecting eyebrows, large bluish eyes with golden pupils. The eyebrows started from the top of the nose and curved outwards like a crescent moon (similar to a Sukhothai Buddha Image), and the eyes were as big as eggs. It also had a protruding nose. Its complexion was as smooth as a "mak pang" or marian plum; and it had long golden hair like a Westerner. On top of its head there was a stem like that of a mangosteen, evidence that it was actually a fruit. The neck had 3 ring-lines and it did not have any collar bones. In fact it did not have any obvious bone structure at all. When squeezed the Makkaliporn’s body felt like a balloon. The hands and fingers were long and slender, with long finger nails, slightly different from a human. The feet were just as pretty as the hands, and equally smooth. There were no signs of any sinews at all. But what was amazing was that even though it had no bones, it had physical organs like the heart and the lungs inside its body just like an ordinary human being. The Jow Mae Kery Thong shrine. She is a female deity in these parts. Given the goddess like attractiveness and beauty of the Makkaliporn, it is not hard to imagine how those lustful Yogis and Gandhabhas in the forest would go crazy over them. What was even more amazing that although Makaliporn are non-sentient beings created by psychic power, like an illusionary man created by a illusionist, they seemed to have minds of their own. They are "programed" to sing and dance to attract attention, and even after they fall from the tree and die, they still continue to possess that ability. The golden Ubosot of Wat Prangmuni. Having seen and learned about the Makkaliporn in the cave, LP Jaran made a wish to meet the Makkaliporn again when he returned to Thailand. And in accordance with his wish, he came into possession of 2 of them years later, given to him by the son of a temple abbot in Lopburi province. At that time they were still large, but gradually they shrank and wither away, no longer looking like humans. Now they looked like palm-sized fairies. Inside the Ubosot. Thousands of people have seen the Makkaliporn ever since they were at Wat Ampawan and thousands more when they were moved to Wat Prangmuni. People continued to be fascinated by them, whether they believed in them or not. Inside the Kuti of the Abbot, who was a disciple of LP Jaran as well. He kindly allowed me to take a close look at the Makkaliporn on display inside his kuti. The glass cabinet housing the 2 Makaliporn aka Nareepon in Thailand. Notice how it was well decorated with flowers and even offerings of cosmetics!

A closer shot of the 2 "girls" and their nice little bed. LP Jaran mentioned a couple of miraculous stories regarding these Makkaliporn. When they were in LP’s possession many people talked about them. Once, there was a female lay follower of LP, Mrs Sopa, who invited LP to her house for a merit making ceremony. She was the wife of a district chief officer in Chantaburi province who learned meditation at Wat Ampawan. However her house was located near the border of Chantaburi and Rayong province, hundreds of kilometers away from Wat Ampawan in Singburi. A painting of the Makkaliporn tree. We can see the Gandhabhas and Lersi Yogis snatching and fighting over the Makkaliporn on the tree. Now, Mrs Sopa and her doctor friends knew the story of the Makkaliporn well and they requested LP to bring them along for the invitation. They wanted to examine the Makkaliporn as they had not met LP even when they visited Wat Ampawan. LP was undecided on whether to accede to their request or not. A closer look at one of the Lersi Yogis flying up onto the tree and gleefully grabbing the Makkaliporn. There was one obvious inaccuracy in this painting – the Makkaliporn had black hair. But in actual fact they had golden blonde hair. Eventually LP decided to bring the Makkaliporn along. He put them on a pedestal plate, wrapped it with white cloth and put it in the car beside him. Hoax photos of fake Makkaliporn which can be seen in the Kuti. So LP set off from Wat Ampawan at 7am in the morning. The moment he boarded the car, he fell asleep. The miracle happened then – the car arrived in Rayong province at 8am. It took them merely 1 hr to reach Mrs Sopa’s house when it normally should have took more than 4 hrs! The Makkaliporn had miraculously shortened the distance between Singburi and Rayong province, allowing them to arrive much faster than humanly possible. Closer shot of the fake Makkaliporn. Notice that they are hanging in space. How is it possible for the Makaliporn to manipulate time and space like that? It was just like the way the Buddha used his psychic power to keep the distance between Angulimala and himself always the same, even though Angulimala was running after him and the Buddha merely walked at a slow pace. The great female Vipassana master Dipa Ma was also able to do the same thing when she mastered the various Iddhis through Jhana practice. This, along with flying and teleportation, were forms of Iddhividha or transformation at will. Another close shot. See how "plastic" it was. Although the Makkaliporn were officially dead, yet they still had such miraculous properties. So LP had to wait many hours at Mrs Sopa’s house before it was time for chanting and lunch. This was the 1st miracle. A photo of the gold jewelries and money that devotees have offered to the Makkaliporn. The 2nd miracle happened when LP was invited by Mr Chan Konsitipa to Wat Si Bunreung in Bangkok. He had learned about the Makkaliporn as well and wanted to organize a merit-making ceremony as well for his birthday. Mr Chan requested LP to bring the Makaliporn with him as his son who came back from America wished to see them. So LP took them along in his kitbag. Another photo of the backs of the Makkaliporn. Notice that the spine, ribs and pelvis could be clearly seen when they are all whithered up. But when they are in their original glory, the bones cannot be seen at all. When LP arrived at Wat Si Bunreung, there were many Chao Khun (high ranking chief monks) who gathered at the abbot’s kuti. However nobody knew about the Makkaliporn except Mr Chan. After a while, a sweet song was heard coming out from LP’s kitbag. And the only person who heard it was the abbot Phra Kru Sipariyattikun. So he asked LP whether he had brought a cassette player with him. The abbot found the song very nice and wanted to see the cassette. LP replied he was not the type of monk who would carry a cassette player, but the abbot did not believe him. The main altar of the 2nd storey Sala, venerating Phra Buddha Nimit of Ayuttaya. LP tried to keep the kitbag to himself even though the abbot was trying to look inside it. Later he needed to go to the toilet and the abbot asked him to leave the bag with him as the toilet was far away. LP forgot about the matter and agreed to it. So when LP went to the toilet, the abbot could not contain his curiousity anymore and opened the bag. The Makkaliporn were exposed and soon a crowd gathered around them. Most people had not seen them before, including the Chao Khun of Wat Po, Wat Pamok and others. The people there then called their folks at home to come down to the temple to see the Makkaliporn, and this lasted until the late evening. Needless to say, there was no chanting ceremony for Mr Chan’s birthday on that day since everybody was busy admiring the Makkaliporn. Under the Phra Buddha Nimit statue was this strange preserved creature in a tank, called Por Chang Noi or Father Little Elephant. This was one of the attractions at Wat Prangmuni. How is it that the Makkaliporn could still sing after being "dead" for so long? Could they really be considered dead when they still had such miraculous abilities? That was the 2nd miracle. A closer look at the "little elephant", which was actually a piglet with a long mutated snout like an elephant. Notice that the umbillical cord was still attached to its navel. It probably died soon after being born. The Makkaliporn were really too popular and LP had to put them away eventually. Otherwise they would surely distract people from seeking the real Dhamma. They would continue to exist until the current Buddha’s teachings vanish from the world, after which they would vanish along with the Vessantara hermitage as well as the Makkaliporn trees in Himavana Forest. Another angle of the "little elephant". Its ears and nose really looked like an elephant rather than a pig. Could it be an elephant in its previous life? Anybody who have seen the Makkaliporn with his orher own eyes would have to accept that the Vessantara Jataka is a real story and the Himavana Forest and Makaliporn trees do exist. Those who have not seen might not believe and neither do we need to convince them otherwise. The display cabinets outside the Abbot’s kuti. Many goodies inside but they are not for chow. If the reader have the affinity to go to Wat Prangmuni, you can go see for yourself. Many people ask me how they could obtain one of these Makaliporn. My reply is do you have the merit to get them? They are very rare and only highly attained yogis could pick them up from the Himavana Forest. And even if you do get one of the Makaliporn, can you handle the constant attention it attracts? I leave you readers with this to ponder about.